• Angkor’s water system is famous for its scale: enormous reservoirs, long canals, and monumental engineering.⠀
⠀
New research by archaeologist Sarah Klassen highlights how Angkor’s agricultural system also depended on more than 1,000 local temple communities spread across the Greater Angkor Region. These communities helped organise labour, manage local water systems, and coordinate rice production - and suggests that Angkor’s success was built through a combination of top-down and bottom-up management.⠀
⠀
The state created the large hydraulic framework. Local communities adapted to it, expanded around it, and helped make the wider agricultural landscape function.⠀
⠀
Over time, however, this balance changed. Land and resources became increasingly concentrated, the system became more centralised, and some of the flexibility that had helped Angkor cope with earlier environmental stress may have been lost.⠀
⠀
Beyond its temples and kings, Angkor
  • New Evidence from the Southeast Asian Borderlands⠀
⠀
This week in Southeast Asian Archaeology: new dates, new methods, and some wonderfully untidy timelines.⠀
⠀
🪨 Uranium-thorium dating pushes the Mangguan rock paintings in Yunnan back to at least 4,220 years ago⠀
 🥁 AI-assisted restoration takes on damaged imagery on Guangxi bronze drums⠀
 🌾 New work at Angkor asks how infrastructure, local communities and water management shaped resilience⠀
 🗿 Lao-Australian fieldwork maps and excavates the enigmatic Hintang standing stones⠀
⠀
Plus archaeology and heritage news from across Southeast Asia, new research, opportunities, and more.⠀
⠀
I’ve also started experimenting with short visual explainers of new archaeology papers here on Instagram — so follow along if you like your archaeology with fewer footnotes and more pixels.⠀
⠀
Read the latest SEAArch newsletter via the link in bio.⠀
⠀
#Archaeology #SoutheastAsianArchaeology #SoutheastAsia #RockArt #Angkor #Laos #Yunnan #Heritage #ArchaeologicalResearch #DigitalHeritage
  • This week on Southeast Asian Archaeology: fish traps, tidal flats and maritime memory.⠀
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The main story looks at tambek, stone tidal fish weirs on Bawean Island in Indonesia. A new study records 54 of these structures and shows how they reflect local knowledge of tides, fish behaviour, construction, ownership and coastal life.⠀
⠀
Also in the highlights:⠀
⠀
Bronze and Iron Age layers beneath Korat’s historic city wall⠀
Nguyễn-era military posts at Hải Vân Pass⠀
A reminder that coastal archaeology is not always shipwrecks and trade ceramics⠀
Sometimes the quieter story is sitting in the tidal flats, waiting for the water to go out.⠀
⠀
Read the full issue: https://bit.ly/4wkInNI ⠀
⠀
#SoutheastAsianArchaeology #Archaeology #Indonesia #Bawean #MaritimeHeritage #CulturalHeritage #Thailand #Vietnam #HeritageConservation #IslandArchaeology
  • How do you catch fish without a net, hook or boat?⠀
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On Bawean Island in Indonesia’s Java Sea, coastal communities developed tambek: stone walls built across the intertidal zone that use the movement of the tides to trap fish.⠀
⠀
A new study by Dwi Kurnia Sandy and colleagues documents these remarkable structures through archaeological survey, drone photography, interviews, historical sources and mapping. The researchers recorded different forms of tambek, from relatively simple U-shaped structures to more elaborate V-shaped systems directing fish into enclosed spaces. Their locations were carefully chosen around productive coastal environments, particularly extensive intertidal zones and mangroves.⠀
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But tambek were more than fishing equipment. They were also part of Bawean’s social landscape. Individual structures could belong to particular families, with ownership remembered and passed down across generations. Tambek could even be traded, while customary rules governed who could fish around them at different stages of the tide.⠀
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Today, new tambek are no longer being built and many surviving structures are little used or abandoned. The researchers link their decline to modern fishing technologies, damage to reefs and mangroves, and the gradual loss of knowledge about how the structures were used and maintained. Some have even been dismantled, with their stones reused for coastal infrastructure.⠀
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The study highlights how archaeology can document not only things from the distant past, but also traditional technologies and knowledge systems that are disappearing within living memory.⠀
⠀
📖 Sandy, D. K., et al. 2026. “Tambek as Traditional Fish Trapping Techniques: The Role of Stone Tidal Fish Weirs in Bawean Island Indonesia’s Maritime Culture.” Journal of Island and Coastal Archaeology.⠀
 DOI: 10.1080/15564894.2026.2703955⠀
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#Archaeology #SoutheastAsianArchaeology #Indonesia #Bawean #MaritimeArchaeology #UnderwaterArchaeology #FishingHeritage #MaritimeHeritage #TraditionalKnowledge
  • Tiger bones. Blood-bound pigments. Temple walls. Digital museums.⠀
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This week’s newsletter leads with two fascinating studies: evidence for Ice Age tigers living on Palawan, and research into blood-bearing mineral binders used in the Huashan rock art of southern China.⠀
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Also inside: UNESCO decisions, Angkor conservation, Chăm heritage digitisation and the archaeology of wartime railways.⠀
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Read Blood, Big Cats and Buffer Zones at the link in bio.⠀
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#SoutheastAsianArchaeology #Archaeology #RockArt #Palawan #CulturalHeritage #MuseumStudies #AsianArchaeology
  • New issue out now — and it’s a bumper one.⠀
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This week:⠀
Wat Phra Mahathat Woramahawihan becomes Thailand’s newest World Heritage Site; Fort Cornwallis and the Penang State Museum reopen with fresh questions about how colonial and local histories are told; and at Don Yai Thong, archaeologists continue the careful work of lifting fragile burials, gold ornaments and all.⠀
⠀
Also featuring Muna rock art, Angkor conservation, Butuan boats, Cham exhibitions, Bagan finds, and archaeology’s awkward cameo in South China Sea claims.⠀
⠀
Read via the link in bio.⠀
⠀
#SoutheastAsianArchaeology #Archaeology #WorldHeritage #Museum #CulturalHeritage #Thailand #Malaysia #Penang #Indonesia #Cambodia #Vietnam
  • This week in Southeast Asian Archaeology: Prambanan gets some renewed attention, Phimai Black pottery surfaces at Mun Bon Dam, and I’m taking a short break next week.⠀
⠀
The featured stories look at the new Indonesia–India conservation project at Prambanan, focusing on the temple complex’s ruined perwara shrines, and a striking Late Prehistoric find in northeast Thailand: a remarkably complete Phimai Black vessel discovered as water levels fell at Mun Bon Dam.⠀
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Temples, pottery, reservoirs, and a little scheduled rest. Back again on 27 July.⠀
⠀
Read this week’s newsletter: [link in bio]⠀
⠀
#SoutheastAsianArchaeology #Archaeology #Heritage #Prambanan #Thailand #Indonesia #Cambodia #Vietnam #CulturalHeritage #Substack
  • Gold rings, bronze drums, ancient burials, and better ethics in bioarchaeology — this week’s Southeast Asian Archaeology newsletter is a two-week catch-up edition.⠀
⠀
The lead story comes from Don Yai Thong in Phetchaburi, Thailand, where excavations have revealed gold ornaments, bronze drums, burials, beads, pottery and more. One newly reported gold signet ring bears Brahmi script, raising interesting questions about status, ritual and long-distance connections in the region.⠀
⠀
Also featured: a new paper on ethical collaboration when working with human remains in Southeast Asia — a timely reminder that care, respect, training, authorship and local authority are all part of good archaeological practice.⠀
⠀
Read the latest issue through the link in bio.
  • Cobbles, Caves and Committees 🪨⛰️📜⠀
⠀
This week’s Southeast Asian Archaeology newsletter moves from UNESCO heritage diplomacy to synchrotron science in Malaysia’s Nenggiri Valley, and then back into deep time with Early Palaeolithic cobble tools from Cambodia’s Mekong terraces.⠀
⠀
Cover image: Wat Phra Mahathat, Nakhon Si Thammarat — because temple towers do improve most things.⠀
⠀
Read the latest issue at the link in bio.⠀
⠀
#SoutheastAsianArchaeology #Archaeology #Heritage #Cambodia #Malaysia #UNESCO #WatPhraMahathat #NakhonSiThammarat #CulturalHeritage
  • This week in Southeast Asian Archaeology: broken pots, painted hands, and returning relics.⠀
⠀
The main story is a new paper on Angkorian ceramics from Thala Borivat and Sambor, showing how Angkor’s eastern Mekong provinces were connected through roads, rivers, rapids and local choices — not one neat supply chain.⠀
⠀
Also featured: Tham Pha Mue in Laos opens to visitors, a site I studied and helped document; Cambodia welcomes the return of three sculptures from the US; plus updates from Bujang Valley, Mỹ Sơn and Bagan.⠀
⠀
Read this week’s issue: https://bit.ly/3QjsdVO ⠀
⠀
#SoutheastAsianArchaeology #Angkor #Cambodia #Laos #RockArt #Archaeology #Heritage #Mekong
Sunday, August 23, 2026
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A visit to Chiang Saen museum and archaeological sites

22 March 2021
in Thailand
Tags: architectureChiang Rai (province)Chiang Saen (city)Chiang Saen (district)Chiang Saen National MuseumKonbaung (dynasty)Lanna (kingdom)Mekong (river)museumstourism
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A visit to Chiang Saen museum and archaeological sites

Wat Phrathat Chedi Luang วัดพระธาตุเจดีย์หลวง

Last week, I made a trip up to Thailand’s northernmost province of Chiang Rai. The archaeology of northern Thailand is something I am not familiar with and so it was a real treat to stop by the ancient city of Chiang Saen which sits near the Golden Triangle border between Thailand, Myanmar and Laos. Chiang Saen’s proximity to the border highlights its importance as strategic outpost at the western bank of the Mekong River and confluence with the Ruak River separating Thailand and Myanmar.

Map of Chiang Saen. Up is west, north is to the right. The remains of a fortification wall encircles the city from the south, west and north. Much of the wall was dismantled in the 19th century, and the eastern wall has been lost to erosion by the Mekong River.

Chiang Saen City Gate

The remains of the fortification wall at the Chiang Saen City gate on the western side, which is still the main entryway into the city.

In the northern Thai chronicles, Chiang Saen was established in the 14th century by King Saenphu (1325-1334) of the Lanna Kingdom where it became an important religous centre, evidenced by the number of ancient temple ruins in its vicinity. From the 16-18th centuries, the city was under Burmese rule until it was retaken by King Kawila of Lanna (which was by then was a Siamese tributary). For most of the 19th century, Chiang Saen was deserted as it was a strategic battleground between the Burmese and Siamese kingdoms at war. It was only in the late 19th century that the city was resettled during the reign of King Chulalongkorn.

Today, Chiang Saen is a small town of about 50,000 people and it is reminiscent of a quieter Ayutthaya in that the ruins of many temples can be found within and outside the city walls. The National Museum in Chiang Saen gives a good overview to the history of the city and the cultures of the other ethnic groups who live in the area. Chiang Saen as a religious centre also gave rise to its own artistic style of Buddha, many examples of which can be seen in the museum.

The museum at Chiang Saen is a good starting point to explore the city because there are a few other ruins within walking distance. The museum is just inside the Chiang Saen gate, and just outside this gate is Wat Pa Sak, whose main chedi (stupa) is reminiscent of Sukhothai and other artistic styles. This chedi features recessed chambers along the side housing standing Buddhas.

Right next to the museum, Wat Chedi Luang was supposedly built by King Saenphu as a reliquary containing a piece of the Buddha’s sternum. The chedi has been repaired a few times, notably in the 16th century and in 2014 after an earthquake. The wiharn (hall housing the main Buddha image) also looks to be partially restored with the ancient brick foundations intact but a modern roof installed. Inside, a Buddha modern image is enshrined (which you can see in the video).

Elsewhere within the ancient city are many smaller remains of temples. Given that the city was a battleground in the 19h century, it is not surprising that they are in a state of ruin although there were information panels at all the places I visited. Wat Phuak Phan Tong (left) and Wat Roi Kho (right) were both assumed to date to the 16th century, based on the finds in the grounds. The former has a fragment of a giant Buddha image in-situ, while the latter had a more intact (and by the looks of it, Burmese-style) statue on site.

There were understandably very little tourists around in Chiang Saen (although we did spot some at Wat Pa Sak), but even before pre-covid times there would not be many. Chiang Saen does not even feature on the Tourism Authority of Thailand’s website, which is a shame. The city is about an hour’s drive from Chiang Rai city, and a worthy stop on its own, or on your way to the Golden Triangle junction where Thailand, Myanmar and Laos meet. It is no doubt this strategic location that gives Chiang Saen its historical and archaeological significance today.

For more information about the Lanna Kingdom, I recommend Benjamin Williams’ excellent primer on his site Paths Unwritten.

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